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Post by Ben on Jul 3, 2005 2:16:41 GMT -5
It may not sound high tech but once in a while the foundations must be checked and rechecked in order to go farther and farther in the right way.
Check #1: Before we get our heads out of the muck it is necessary to step back and look at current cause and effect senarios. This action overrides the "all these difficult situations keep on happening to me" trap. When stepping back in this fashion make notes on all the percievable cause and effect senarios currently running in the "program". It is important here to calculate in at least a 25-50% variable for those senarios which in the current state one is not able to percieve. The perception usually comes into comprehension when the foundation is reach and abided by for a short period of time. This can be understood by reading further.
Check #2: Reconciliation of wrongs from percievable senarios in which the cause and effect has been wittness and realized. Not until this action is put into place will the ability to continue arise. In this station one acts with humility and keen discernment. Some veils of darkness begin to peel back from the perception and one usually feels regret. The foundation in this station is shown in glimpses but not in completeness. It is necessary and very important to continue with the process lest the veils be replaced and one must begin again.
Check #3: In performing check #2 two enemies arise and then commenses a war inside the heart. The two enemies are the "nafs" and the "shaitan". The nafs are the desire that encite to evil (in a nutshell). The shaitan is the darkness as a whole. A good example of this is when Adam in the garden listened to his nafs and then the shaitan causing him to disobey the foundation. It is important to know what speaks inside of oneself in this station and to continue. One might find it usefull to remember the taste of humility and discernment in the check #2 in order to not fall into this trap and topple back down into the darkness.
Check #4: If one is to continue in the way outlined in check #3 for a time there will begin to emerge a new quietness. Speed and momentum begin to build toward the foundation. A feeling of rest emerges and you no longer listen to the voices of the nafs or the shaitan. You begin to leave every outside meaning and you begin to clean yourself inside. If you leave all the outside meanings and open your heart you begin to touch the foundation. Your mind and the eye of your heart begin to open and you begin to see with this pure eye. You begin to reorient your perceptions and beliefs according to what you learn from understanding from this vantage. It is at this station that you begin to understand some of the forestated 25-50% unpercievable cause and effect senarios because you begin to recieve information direct from the foundation. This seeing is very clean and one needs to continue.
Check #5: In this station you begin to see the foundation in everything clearly. You hear its message in every song. This is a high place to be. Very clean, very pure. It is a place of peace and mercy. You continue to percieve from the eye of the heart and you begin to realign your actions and your words with the foundation which it speaks of. You begin to feel more regret and might be found saying, "why did I live as a blind person in the world?". You weep because you begin to see through clean eyes, when you are in this station. It is important to keep everything that has gotten you to this point and continue.
Check #6: If you continue you begin to see the emergence of the full picture of the truth. You see the world through the eye of your heart, and you begin to speak in the language of the soul. The soul has a special language deeper than the heart. It relates to things in a different way than the heart does. Speech from this place tends to make the hair of others stand on end, etc. You start to know that there is no beginning and no ending. You become thirsty for the truth, and you stop speaking with yourself. You stop the mental jabber within and you begin to listen all the time to the foundation. Everything inside you changes, and you see that it is this foundation that is helping you, that is helping you change in the way of the love. You speak the truth, but it is not complete and you must continue. There is no shaitan here. Where could he be? He is nowhere because he has disappeared. Love conquers everything. It conquers the nafs and the shaitan. Then, after this, you begin to know the foundation.
Check #7: The perfection of all the above through continuation: You must move not only with your words but with every action you make. Here, you begin to open new worlds of perception, there is a light within the heart that is awakened. It grows and begins to bear fruit. This is a high place. It is at this place when you begin to discover the real meaning of the earlier reconciliation and you begin to see the ways in which you were living like an animal. If you continue from this place there are many higher places and many more dangers and it is a very subtle endevor. There are many benefits, clarivoyance, esp, the ability to heal others with words and touch, the simplicity of knowing what is right for you to do in a situation, the ability to bring peace, love and mercy but it is very important to know that these things are all periferal by products and are not to be hankered after lest you tumble back into the darkness. All of the above stated is the beginning of the path.
Summary: System functions at lowest common denominator or the reorientation of living according to the way of love. If you do not know the truth of the love you cannot truely know if what you are doing might be feeding the darkness. Basic and simple, intentions can only carry one so far. Intentions will bring you to the door but you must turn the knob and not be lazy.
**This is some info I have gathered in the past few years that I know to be true. I put it to the test and healed a life threatening illness with some of the above stated "by products". There is much, much more about it. Questions welcomed
Salaam
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Post by Joe on Jul 3, 2005 19:16:00 GMT -5
Check this out: Quasicrystals
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Post by Econocank on Jul 4, 2005 19:30:30 GMT -5
Happy birthday Ben and Chris B.!
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Post by Ben on Jul 5, 2005 1:58:53 GMT -5
Today we will continue with an except from the Sufi Master Shaykh Muhammad Sa'id al-Jamal ar-Rifa'i ash-Shadhuli's book entitled Spiritual Medicine and Natural Remedies (avail from Sidi Muhammad Press http://www.sufimaster.org)
bismillah ir-Rahman ir-Rahim
Types of illness:
Disease of the physical body covers diseases caused by microbes, viruses, and malfunctions of an organ due to physical reasons. As for the disease of the spirit, this covers diseases caused by foreign attacks from foreign spirits which overcome the body and spirit of the sick person.
Doctors can identify the disease of the spirit by registering a sudden change in the electrical charge of the brain, which effects parts of the body, causing partial or complete epilepsy. Sometimes the change is one of a decreased electrical charge which reults in partial or complete collapse. In this case the effect appears on the body. A foreign spirit may impose itself on the mind, the nervous system, or the heart, which leads to mental illness, psychological disturbance, or affects the nervous system.
If we want to make a presise classification, we would say that illness of the body is divided into three types- purely physical, purely spiritual which manifests in the physical, and those which are a combination of both.
1) The physical (al-'udawi): its treatment is material or through physical remedies; the material is treated with the material.
2) The spiritual which leaves an effect on the physical: in our experience of treatment it is clear that shayatin (defined as rebellious spirits from among the jinn and humans) have the capacity to cause physical harm, as in causing paralysis, muteness, deafness, and blindness. The shayatin accomplish this by their ability to control the centers of the nervous system in the brain. For example: a woman had malignant cancer in her right breast. The doctors decided to remove it surgically. After the surgery, the pain returned to the area. Further tests showed more evidence of malignancy and that more surgery was required. Her family was disturbed by this and decided to turn to spiritual healing through the Qur'an. Upon reciting the Qur'an over her, a jinn (race of beings that inhabit the earth, cannot be seen by most humans, fairies and such would fall under such category, some are good some are not) spoke through her tounge and informed them that he was the one who caused the disease. Through the use of the Qur'an to counsel, guide, and heal, the jinn was expelled. The pain left this lady, and upon further medical examination it was found that the lady was sound by Allah's help. Many similar examples confirm that the jinn are the possible cause of an injury to a person. This is indicated by the signs and symptoms that occur characterizing a particuar abnormilty, as in paralysis or in the non-functioning of an organ, which does not benefit from the treatment of conventional medicine or physical remedies. There are many symptoms to many diseases which may appear to be physical diseases, but they are not. They are spiritual, manifesting in the physical, which are treatable with the Qur'an: and through the mediation with the jinn, the physical symptoms and the diseases are removed.
3) Physical and spiritual manifesting in the physical: here, the person affected physically and spiritually is in need of both types of remedy: physical remedies and the spiritual remedies of the Qur'an and the sunna.
Proper diagnosis is essential in the treatment of all illness.
In the case of spiritual illness, there is no benefit in using medical drugs, we advise ceasing these remedies. We are left with treating the spiritual disease or the disorder of the body or mind. Is it due to shaytanic vibration or the results of various forms of magic? An example of illness due to shaytanic vibration continuous menstration for abnormally long periods. An example of magic is rabt, the magical tying of knots (locking someone into a trance) through the casting of a spell ot through envy. However, before we elaborate on the symptoms of spiritual illness (al-isaba) or on being struck by spiritual injury, and on the healing techniques, we need to shed light on what distinguishes physical illness from spiritual illness or disorders of the body or mind.
Symptoms of spiritual injury which manifest when a person is asleep or awake:
In a sleep state:
1)extreme tiredness and inability to sleep and length of time 2)general anxiety 3)excessive wet dreams 4)nightmares 5)fright, constriction, or anxiety, producing dreams that cause sadness and fear 6)seeing snakes, scorpions or animals like dogs, cats, buffalo, or camels in dreams 7)talking in one's sleep, walking in one's sleep, making sounds in one's sleep or biting one's nails in one's sleep 8)shouting out, laughing, crying when one is asleep; seeing one's self dropping from a high place; walking in a cemetary or another frightfull place; seeing frightening ghosts or people with extreme shapes, as in being too short or too tall; having repetitive dreams of a constricting and fightening nature; or having negative dreams come true, as in seeing someone sick or dying and then it happens.
Symptoms prevalent in the awakened state: 1)a specific pain in an organ or a limb of an ill body, which does not respond to conventional medicine 2)a permanent headache with no known cause 3)states of depression, constriction, and feelings of suffocation 4)a feeling of aversion to one's home, spouse, children or family members 5)increased heatbeat without increased exertion 6)demonic obsessions, thoughts, or suggestions perpetrated by demonic disobedience as in homicide or adultery 7)resistance to spirtual practices or while engaged in them one cannot keep focused or suddenly during practice bursts out laughing or crying 8)states of severe involuntary anger 9)confusion in seeing, in speaking, in actions, and mental distraction with severe laziness and weakness 10)numbness of limbs without due cause for long periods of time 11)problems with lockjaw and epilepsy; the loss of control over a limb while conscious or unconscious; being overtaken by a state which causes speech of annatural words; imagining being stocked or followed, or strange sensations in all or parts of the body
So, if all or some, or one of the preceding symptoms is present in the awakened state, ot in the sleep state - in an abnormal fashion, as in being repetitive or as in displaying several of these symptoms at once or different symptoms at different times, which would lead one to believe that the person is not acting as his normal self - this would lead on to conclude that he is afflicted by shaytanic harm.
Classification of Shaytanic Harm
Shaytanic harm may be classified into four types according to its strenght. We have not found this classification in books or between the lines in books, but have read it, by the grace of Allah and His gifts, in the writing of the Holy Qur'an, that is, from the thousands of cases that have come before us and in the events confirmed therein.
The state of the human when he is exposed to the presence of the jinn is a matter that requires clarification. When pressure is exerted upon the jinn in ways allowed by spiritual law (shari'ah) - this pressure can result in bringing about four states which may be classified according to strength.
The first state: the jinn's impact on the human causes specific states, such as staring, dialects, speaking in tounges, a change in strength or weakness, and other such related signs with a loss of awareness. In this state the person is not aware of what if coming out of him in the manner of his speech or action. It is as if the person is completely drugged and cannot exert his own will on himself; he loses control over himself and has no will with regard to his action or speech.
The second state: the person has partial awareness of what he is saying or doing. This is similar to someone who dreams and only remembers some of the dream. Here we are referring only to his awareness, in relation to his will over what he says and does, he has none whatsoever.
The third state: in this state the person is totally aware of everything he says and does; however, he has no will whatsoever regarding what he says or does.
The fourth state:
We'll pick up finishing classifications and move on to treatments in a few days insha'llah.
Hope everyone is well
Ben
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Post by Joe on Jul 5, 2005 23:37:55 GMT -5
I never realized how similar the Sufi philosophies are to traditional Chineese medicine. I know some Degicankians have seen first hand the phenomonom of "demon attacks". Thanks Ben for helping us find "balance". Didn't you used to say, "Don't get mad, get even"?
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Post by 1177 on Jul 6, 2005 0:53:33 GMT -5
Joe,
Insha'llah some will find it of use. Often times there are long term lasting symptoms from magic and attacks from "bad" spirits that we just learn to live with. I will post the rest of the information on classifications of shaytanic harm which deals primarily with more common cases and then add courses of treatment as per sufi practice. I personally in my healing experience haven't seen a more direct way. I will try to add footnotes as I go explaining the "energy" anatomy that happens. It could be useful because the terminology of metaphysics tends to be more well known to explorative musicians, artists, etc. than the classical muslim or sufi wittnessing which tends to hold those phenomenom as periferal. The reason being if one were to become satisfied with the miracles and turn wittnessing from the essence to the miracles the progress would cease and one would lose all the hard work in getting to that station. A classical true account of this is when a group of pilgrims set out to Mecca and while on their way they stopped at a town to rest. There one of the men met a woman that stripped him of his mind. The rest of his company said to him, "forget about her for now and continue to the house of Allah. We will marry you to her on our way back. But the man was totally enthralled with the woman and refused to continue. When his party left and he had married her he lifted the veil which covered her face and found her to be very ugly. He ran off into the night hoping to catch his companions but to no avail. So in this case the woman in the story represents the miracles which begin to occur as you achieve deeper states and stations in spiritual walking. The house of Allah being the essence. The masters I am told aren't even aware that any of those outstanding happenings are miracles at all. They see nothing but the essence.
Ben
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Post by Joe on Jul 6, 2005 18:22:14 GMT -5
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Post by Ben on Jul 7, 2005 0:20:46 GMT -5
Joe,
Allah literally means "the one". It translates into english as God. You can find in the native languages of most of the holy books it is Allah or something very similar. It is not a name historically only used by muslims. Jah on the other hand I do not know what it equates to. Something like "all encompassing creator"? Anyhow if you like there are many secrets to the Name Allah. You can try.
There is a practice in sufism called remembrance. You simply sit and say out loud the name "Allah". Sufis call this dhikr, there are many different types of dhikr, some out loud, some in silence. You sit for maybe one hour a day saying the name "Allah" out loud. While you do this keep your focus on the Name you are saying. Metaphysically the long "ah" sound opens the heart and kindles light therein. That's what the new agers say. The sufis say, "say Allah and therein you will see what will amaze you". The remembrance is one of the master keys of sufism. It can take a while to notice anything or it can take one minute. If you open your heart and wait sincerely I am sure you will need no farther explaination.
Ben
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Post by Ben on Jul 7, 2005 1:31:50 GMT -5
We pick up in the book on spiritual healing with the fourth state or classification of shaytanic harm:
The fourth state: this is the most common occurence. In this state specific symptoms appear, and the person does not lose awareness concerning what he says or does. The person also has complete will over his actions and speech, except for certain psychological symptoms, as in involuntary weeping. Involuntary weeping produces tears which are different from habitual tears. They are different in three ways. First, in that the tears are involuntary; second, the tears come from the sides of the eye of from the middle of the lid; and third, there tears are distinguished by bitterness which is contrary from voluntary tears, which come from the corners of the eyes and are salty. The person may involuntarily laugh, and part or all of his body may have the sensation of losing circulation or freezing. A heaviness may also occur in parrt or all of his body, or other symptoms which are discussed at length in the section "the Name of the Majesty". All these symptoms confirm a measure of shaytanic harm. Many people believe that this presence is not confirmed unless the jinn expresses itself within these symptoms, which means that the jinn speaks directly, but this is not a necessary condition. Many people suffer these symptoms as a result of an attack without a jinn to express the state. These people require Qur'anic treatment so that their conditions do not grow stronger, and so that their symptoms do not develop into more serious and dangerous conditions.
It must be noted that just as the body may be attacked by a microbe or a virus or suffer an imbalance in the functioning of an organ, the dispositional and spiritual rank of the person can affect his body. The human being is not just a body or a material thing, but is body, heart, and spirit. Therefore, the heart and spirit can be affected in the same manner as the body, and the harmful effects on the heart and spirit can be the result of intended or unintended magical acts or harm by the "evil eye". Although the body carries an infinite number of microbes, not everybody is sick. Illness ensues when the immune system is weakened so that the microbe may penetrate and cause illness. It is also the case, from a spiritual point of view, that every person is accompanied by other spirits, such as those angels who protect against danger, the recording angels, the believing and non-believing jinn, and shayatin in varying degrees. Yet, not every human is being afflicted by the above mentioned shaytanic harm. There are specific conditions in which harmful effects arise. One such condition is the lowering of the immune system, which is faith based in specific ways. For example, extremes of anger, sadness, fear, or forgetfulness (of Allah) may predispose the human spiritual (al-'insan ar-ruhi) to be afflicted in the same way as the nervous system is predisposed to injury die to heredity, environment, culture, or other conditions established by Allah in order for His just decree and wise power to manifest. In all these cases there is an opportunity for an evil disobedient spirit to affect the human being, and to manifest the different symptoms of illness that relate to shaytanic harm. In these cases, where affliction is by an evil spirit, the human being may resort to healing himself through spiritual healing confirmed by the shari'ah that is made available to us in the Qur'an and in the guidance of the Prophet Muhammad, may the blessings and peace of Allah be upon him. One heals oneself with the Noble Qur'an in ways we will make clear, God willing; and this healing is not possible with anything other than the Qur'an; and in these cases there is no need for any physical remedy.
What precipitates shaytanic harm is extreme emotion, as in the case of fear, anger, sadness, forgetfulness, attraction to desires, and injustice toward the jinn either knowingly or unknowingly. Some people use means, as in charms, spells, or incantations believed to have influence over natural forces, to burn the jinn without justice and for trifling reasons.
The Treatment:
"The level or depth of healing will be in accordance with the healer's measure of faith because the level of healing is a function of iman (faith)."
Some of the most important characteristics and conditions of the healer (al-mu'alij):
Healers must have strong faith (iman), and hold a good opinion of God and the words of God. The healer must turn to Allah in sincerity and truthfulness. The depth of healing will be in accordance with the healer's measure of faith because the level of healing is a function of iman. This depth is accomplished by the development of concious human behavior by training and discipline. The healer arrives at obedient behavior so that unconscious shaytanic action or behavior is reduced to a minimum, and finally to being diminished or nonexistent. An obedient human evolves or ascends through spiritual practices and by which he arrives at higher degrees of protection. Examples relevent here for Sufism are the remembrance of Allah, obligatory prayer, and supplication.
The way of treatment:
The healer (al-mu'alij) holds the patients forehead with his right hand and recites the verses of the Qur'an that the Prophet Muhammad, may the blessings and peace of Allah be upon him, made mention of for this purpose. The healer recites these verses into the patients right ear. First the healer recites suratu-l-fatiha :
Suratu-l-Fatihah (the opener)
Bismi-llahi-r-Rahmani-r-Rahim al-hamdu-li-llahi rabbi-l-'alamin ar-Rahman-r-Rahim maliki yowmi-d-din 'iyyaka na'budu wa 'iyyaka nasta'in 'ihdina-s-sirata-l-mustaqim sirata-l-ladhina 'an'amta 'alathim ghayri-l-maghdubi 'alayhim wa la-d-daaallin
Second the healer reads from suratu-l-baqara, verse one to the end of verse five (read in Arabic from Qur'an). Third, the chapter of suratu-l-ikhlas. Fourth, suratu-l-falaqa, the chapter of the Dawn. Fifth, suratu-n-nas, the chapter of Mankind. Sixth, suratu-s-saffat, from the first verse to the end of the tenth. Seventh, from suratu-l-hashr, the chapter of the Gathering, from verse twenty-one to the end of verse twenty-four.
It is important to know that this healing formula (ruqya) has a great effect on the jinn. They will either leave or experience great pain. This will appear on the body of the patient who will scream, or shake, or attempt to escape. If the patient closes his eyes or appears to stare, this will indicate the presence of the jinn who is causing the illness to the patient. The healer must strongly address the jinn as if he is addressing someone who is oppressing him (the healer). He should ask: "What is your name? What is your religion? What is the reason you have entered the body of this patient? Are you in the service of someone using you to have an influence over this person? What kind of harm fo you want to cause this person?
After the first questioning in this way, the healer addresses the jinn, telling him that what he is doing is haram (forbidden) in all the religions. This is done in order to make him apprehensive and fearful of Allah's punishment. Then, the healer must order the jinn to depart from the body without causing harm to the patient. Do not allow the jinn to depart the body from the eye, the armpits, or the abdomen. Allow the departure only from the small toe. To ascertain and to make sure that he has left, you re-read the above verses, and there should be no reoccourence of the previous symptoms. Repeat until the symptoms vanish. You will know for certain that the jinn has departed when the patient feels an immediate sense of relief that he did not feel before.
If the jinn refuses to depart, then, as the healer is reciting the above mentioned verses, he may gently strike the patient's shoulder, forehead, or extremities. If the jinn persists in refusing to depart, then recite verses 33 and 34 of suratu-l-ma'ida, the chapter of the Table, and verse 34 of suratu-l-anfal, the Spoils of War, and verse 70 of suratu-l-'ambiya, the Prophets, verse 39 of suratu-n-nur, the Light, and verse 23 of suratu-l-furqan, the Criterion, and verses 7 and 8 of suratu-l-jathiya, the Kneeling.
Very important to find a good translation of Qur'an. There are some very bad translations of Qur'an.
I have personally wittnessed and taken part in many healings of this style. I have yet to see it not be positive and effective to say the least.
Futher readings in the above book deal directly with healing the effects of magic, useful invocations, and a lengthy section on medicinal herbs and proper usage.
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Post by Joe on Jul 7, 2005 21:05:54 GMT -5
Shorty before the seemingly ego-death resilient part of my ego finally passed away i had many experiences of involuntary bitter tear, especialy during emotionaly powerful jams. I always attribuited it to an operation I had as an infant on my tear ducts. What is the best translation of the good book that you know about?
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Post by Joe on Jul 7, 2005 21:09:06 GMT -5
Remeberance. Does this relate to the hari krishna chant? I've been doing my voice meditations on vowel sounds as per depak chopra. I'll try Allah instead on my next session.
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Post by Ben on Jul 11, 2005 0:41:09 GMT -5
Joe,
Relation of remembrance to krishna chanting? I guess in the way one is repeatedly chanting something over and over again they are related. Bare bones philosophy; peace, love, mercy, justice, freedom, I think can be another relation. It is in the particulars of contextual belief and disiplinary orientation that the two differ greatly. I am sure one who is focused solely on this level would say that the two do not have anything in common. Never the less we must not mix our drinks. If people knew their religions well they would know there is only one religion. The religion of peace, love, and mercy.
A good translation of Qur'an: The Tajwidi Qur'an avail from: an-Noor educational foundation 536 Pantops Center No. 129 Charlottesville, Virginia 22911 and@an-noor.net
PS how's fatherhood treating you? Ain't it the greatest!
Ben
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Post by Joe on Jul 14, 2005 6:22:48 GMT -5
Going from Joe-Blow-Zero to Avababba has been a reward greater than I ever had imagined!
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